Monday, July 31, 2017

Poem and Prayer written by 6 years old Babosa Bhakt

Babosa you are my hero.
Babosa you are my hero.
Babosa you save the day.
Babosa you save the day.
Babosa you are my light.
Babosa you are my light.
Babosa you are my god.
Babosa you are my god.
Babosa you always  help me.
Babosa you always help me.
Babosa you love every one the same.
Babosa you love every one the same.


Lunch time pray
Bless us oh Babosa as we sit together bless the food we eat today bless the hands that make the food bless us oh Babosa. Amen.

Evening and morning pray
Dear Babosa help us to do anything and help us to love one another. Amen.










From Arika.

Babosa Commando Force presents Seminar on GST








Babosa Commando Force presents Seminar on GST. Inviting our chief guest Shri Arjun Ram Meghwal , Union minister of state, Finance and corporate affairs.


What is GST?

Goods & Services Tax Law in India is a comprehensivemulti-stagedestination-based tax that will be levied on every value addition.
To understand this, we need to understand the concepts under this definition. Let us start with the term ‘Multi-stage’. Now, there are multiple steps an item goes through from manufacture or production to the final sale. Buying of raw materials is the first stage. The second stage is production or manufacture. Then, there is the warehousing of materials. Next, comes the sale of the product to the retailer. And in the final stage, the retailer sells you – the end consumer – the product, completing its life cycle.
So, if we had to look at a pictorial description of the various stages, it would look like:
GST basics
Goods and Services Tax will be levied on each of these stages, which makes it a multi-stage tax. How? We will see that shortly, but before that, let us talk about ‘Value Addition’.
Let us assume that a manufacturer wants to make a shirt. For this he must buy yarn. This gets turned into a shirt after manufacture. So, the value of the yarn is increased when it gets woven into a shirt. Then, the manufacturer sells it to the warehousing agent who attaches labels and tags to each shirt. That is another addition of value after which the warehouse sells it to the retailer who packages each shirt separately and invests in marketing of the shirt thus increasing its value.
Value-addition
GST will be levied on these value additions – the monetary worth added at each stage to achieve the final sale to the end customer.
There is one more term we need to talk about in the definition – Destination-Based. Goods and Services Tax will be levied on all transactions happening during the entire manufacturing chain. Earlier, when a product was manufactured, the centre would levy an Excise Duty on the manufacture, and then the state will add a VAT tax when the item is sold to the next stage in the cycle. Then there would be a VAT at the next point of sale.
So, earlier the pattern of tax levy was like this:
ClearTax GST
Now, Goods and Services Tax will be levied at every point of sale. Assume that the entire manufacture process is happening in Rajasthan and the final point of sale is in Karnataka. Since Goods & Services Tax is levied at the point of consumption, so the state of Rajasthan will get revenue in the manufacturing and warehousing stages, but lose out on the revenue when the product moves out Rajasthan and reaches the end consumer in Karnataka. This means that Karnataka will earn that revenue on the final sale, because it is a destination-based tax and this revenue will be collected at the final point of sale/destination which is Karnataka.
Browse GST articles by Topic

Why is Goods and Services Tax so Important?

So, now that we have defined GST, let us talk about why it will play such a significant role in transforming the current tax structure, and therefore, the economy.
Currently, the Indian tax structure is divided into two – Direct and Indirect Taxes. Direct Taxes are levies where the liability cannot be passed on to someone else. An example of this is Income Tax where you earn the income and you alone are liable to pay the tax on it.
In the case of Indirect Taxes, the liability of the tax can be passed on to someone else. This means that when the shopkeeper must pay VAT on his sale, he can pass on the liability to the customer. So, in effect, the customer pays the price of the item as well as the VAT on it so the shopkeeper can deposit the VAT to the government. This means that the customer must pay not just the price of the product, but he also pays the tax liability, and therefore, he has a higher outlay when he buys an item.
This happens because the shopkeeper has paid a tax when he bought the item from the wholesaler. To recover that amount, as well as to make up for the VAT he must pay to the government, he passes the liability to the customer who has to pay the additional amount. There is currently no other way for the shopkeeper to recover whatever he pays from his own pocket during transactions and therefore, he has no choice but to pass on the liability to the customer.
Goods and Services Tax will address this issue after it is implemented. It has a system of Input Tax Credit which will allow sellers to claim the tax already paid, so that the final liability on the end consumer is decreased.

How does GST work?

A nationwide tax reform cannot function without strict guidelines and provisions. The GST Council has devised a fool proof method of implementing this new tax regime by dividing it into three categories. Wondering how they work? Let our experts explain this to you in detail.
When Goods and Services Tax is implemented, there will be 3 kinds of applicable Goods and Service Taxes: CGST, SGST & IGST.
CGST: where the revenue will be collected by the central government
SGST: where the revenue will be collected by the state governments for intra-state sales
IGST: where the revenue will be collected by the central government for inter-state sales
In most cases, the tax structure under the new regime will be as follows:
TransactionNew RegimeOld RegimeComments
Sale within the stateCGST + SGSTVAT + Central Excise/Service taxRevenue will now be shared between the Centre and the State
Sale to another StateIGSTCentral Sales Tax + Excise/Service TaxThere will only be one type of tax (central) now in case of inter-state sales.

Example

A dealer in Maharashtra sold goods to a consumer in Maharashtra worth Rs. 10,000. The Goods and Services Tax rate is 18% comprising CGST rate of 9% and SGST rate of 9%. In such cases the dealer collects Rs. 1800 and of this amount, Rs. 900 will go to the central government and Rs. 900 will go to the Maharashtra government.
Now, let us assume the dealer in Maharashtra had sold goods to a dealer in Gujarat worth Rs. 10,000. The GST rate is 18% comprising of CGST rate of 9% and SGST rate of 9%. In such case the dealer has to charge Rs. 1800 as IGST. This IGST will go to the Centre. There will no longer be any need to pay CGST and SGST.

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How will GST help India and common man?

The basis of Goods and Services Tax is the seamless flow of Input Tax Credit (ITC) along the entire value addition chain. At every step of the manufacturing process, businesses will have the option to claim the tax already paid in the previous transaction. Understanding this process is crucial for businesses. A detailed explanation here.
To understand this, let us first understand what is Input Tax Credit. It is the credit an individual receives for the tax paid on the inputs used in manufacturing the product. So, if there is a 10% tax that the individual must submit to the government, he can subtract the amount he has paid in taxes at the time of purchase and submit the balance amount to the government.
Let us understand this with a hypothetical numerical example.
Say a shirt manufacturer pays Rs. 100 to buy raw materials. If the rate of taxes is set at 10%, and there is no profit or loss involved, then he has to pay Rs. 10 as tax. So, the final cost of the shirt now becomes Rs (100+10=) 110.
At the next stage, the wholesaler buys the shirt from the manufacturer at Rs. 110, and adds labels to it. When he is adding labels, he is adding value. Therefore, his cost increases by say Rs. 40. On top of this, he has to pay a 10% tax, and the final cost therefore becomes Rs. (110+40=) 150 + 10% tax = Rs. 165.
Now, the retailer pays Rs. 165 to buy the shirt from the wholesaler because the tax liability had passed on to him. He has to package the shirt, and when he does that, he is adding value again. This time, let’s say his value add is Rs. 30. Now when he sells the shirt, he adds this value (plus the VAT he has to pay the government) to the final cost. So, the cost of the shirt becomes Rs. 214.5 Let us see a breakup for this:
Cost = Rs. 165 + Value add = Rs. 30 + 10% tax = Rs. 195 + Rs. 19.5 = Rs. 214.5
So, the customer pays Rs. 214.5 for a shirt the cost price of which was basically only Rs. 170 (Rs 110 + Rs. 40 + Rs. 30). Along the way the tax liability was passed on at every stage of transaction and the final liability comes to rest with the customer. This is called the Cascading Effect of Taxes where a tax is paid on tax and the value of the item keeps increasing every time this happens.
ActionCost10% TaxTotal
Buys Raw Material @ 10010010110
Manufactures @ 4015015165
Adds value @ 3019519.5214.5
Total17044.5214.5

In the case of Goods and Services Tax, there is a way to claim credit for tax paid in acquiring input. What happens in this case is, the individual who has paid a tax already can claim credit for this tax when he submits his taxes.
In our example, when the wholesaler buys from the manufacturer, he pays a 10% tax on his cost price because the liability has been passed on to him. Then he adds value of Rs. 40 on his cost price of Rs. 100 and this brings up his cost to Rs. 140. Now he has to pay 10% of this price to the government as tax. But he has already paid one tax to the manufacturer. So, this time what he does is, instead of paying Rs (10% of 140=) 14 to the government as tax, he subtracts the amount he has paid already. So, he deducts the Rs. 10 he paid on his purchase from his new liability of Rs. 14, and pays only Rs. 4 to the government. So, the Rs. 10 becomes his input credit.
When he pays Rs. 4 to the government, he can pass on its liability to the retailer. So, the retailer pays Rs. (140+14=) 154 to him to buy the shirt. At the next stage, the retailer adds value of Rs. 30 to his cost price and has to pay a 10% tax on it to the government. When he adds value, his price becomes Rs. 170. Now, if he had to pay 10% tax on it, he would pass on the liability to the customer. But he already has input credit because he has paid Rs.14 to the wholesaler as the latter’s tax. So, now he reduces Rs. 14 from his tax liability of Rs. (10% of 170=) 17 and has to pay only Rs. 3 to the government. And therefore, he can now sell the shirt for Rs. (140+30+17) 187 to the customer.
ActionCost10% TaxActual LiabilityTotal
Buys Raw Material1001010110
Manufactures @ 40140144154
Adds Value @ 30170173187
Total17017187
In the end, every time an individual was able to claim input tax credit, the sale price for him reduced and the cost price for the person buying his product reduced because of a lower tax liability. The final value of the shirt also therefore reduced from Rs. 214.5 to Rs. 187, thus reducing the tax burden on the final customer.
So essentially, Goods & Services Tax is going to have a two-pronged benefit. One, it will reduce the cascading effect of taxes, and second, by allowing input tax credit, it will reduce the burden of taxes and, hopefully, prices. 

GST Law in India – A Detailed History

GST is not a new phenomenon. It was first implemented in France in 1954, and since then many countries have implemented this unified taxation system to become part of a global whole. Now that India is adopting this new tax regime, let us look back at the how and when of the Goods and Services Tax and its history in the nation.
France was the world’s first country to implement GST Law in the year 1954. Since then, 159 other countries have adopted the GST Law in some form or other. In many countries, VAT is the substitute for GST, but unlike the Indian VAT system, these countries have a single VAT tax which fulfills the same purpose as GST.
In India, the discussion on GST Law was flagged off in the year 2000, when the then Prime Minister Atal Bihari Vajpayee brought the issue to the table. 
History of GST in India – Year by Year Events
gst

Summary

The idea behind having one consolidated indirect tax to subsume multiple currently existing indirect taxes is to benefit the Indian economy in a number of ways:
  • It will help the country’s businesses gain a level playing field
  • It will put us on par with foreign nations who have a more structured tax system
  • It will also translate into gains for the end consumer who not have to pay cascading taxes any more
  • There will now be a single tax on goods and services
In addition to the above,
  • The Goods and Services Tax Law aims at streamlining the indirect taxation regime. As mentioned above, GST will subsume all indirect taxes levied on goods and service, including State and Central level taxes. The GST mechanism is an advancement on the VAT system, the idea being that a unified GST Law will create a seamless nationwide market.
  • It is also expected that Goods and Services Tax will improve the collection of taxes as well as boost the development of Indian economy by removing the indirect tax barriers between states and integrating the country through a uniform tax rate.

Tuesday, July 18, 2017

Serving Babosa Bhandara to 400 Orphanage people




Bhandara is a kind of food joint venture where, food is distributed in no price and behaves as serving to humanity. Storage and preparation of Bhandara has started. It is not an easy task to serve thousands of people every day for a month, but the BCF Kolkatta has done the task and serve dovotees with food and earn virtue.






All needed elements required in preparation of food have already been stocked. Stocks are made of edible oils required in preparation of food. All other food products which could be stored has started its storing. Fresh vegetables will be purchased as soon as event starts and will be served as different kind of cuisine in Bhandara. A high camp will be made for sitting area for devotees to take their food. They will be seated in a row on earth and served the cuisines prepared in Bhandara. Tight security will be always cautious at the time of food distribution to avoid any kind of conflicts.











Monday, July 17, 2017

Sunday, July 16, 2017

Today's Quote - Babosa Bhagwan

हे प्रिये बाबोसा!
ना वादा है और ना कोई क़समें है,
फिर भी यह दिल तेरी ही नजरो के बस में है !!
 !!...... बहुत सौदे होते हैं संसार में परन्तु, ,,,,सुख बेचने वाले और दु:ख खरीदने वाले मेरे प्यारे चूरू के सेठ ही हैं ......!!

!!.............. बाबोसा रे...!!
"सितंबर" के बाद "आओगे" तो
                  ये "बरसातें" कहाँ होगी...!!
अभी "आ" जाओ के "सावन" है
                 फिर ये "मुलाक़ातें" कहाँ होंगी...!!


*A simple and beautiful prayer.*

When you wake up say:
       BABOSA, love you.
When leaving the house say:
  BABOSA come with me.
When you feel like crying, say:
    BABOSA  hug me.
When you feel happy say:
    BABOSA adore you.
When you do something, say:
     BABOSA , help me.
When you make a mistake, say:
    BABOSA , forgive me.
When you go to sleep say:
     Thank you  BABOSA and cover me with your holy mantle.

Send this prayer to the people you care about  ...

🙏🏻BABOSA loves you 🙏🏻

एक 👁नज़र इनायत की इधर भी कर बाबोसा प्यारे.....
हम कौन सा तेरा चूरू लूट लेंगे......

*बाबोसा प्रभु संग मेरी प्रीत*
*हे प्रभु*
*13 / 7  है  तो, हमसबको क्या कमी है*
 *अंधेरो  में भी मिल रही रोशनी है*
            🌸🍃🌸🍃🌸🍃🌸🍃🌸🙏


"कर लेता हूँ बरदाश्त हर दर्द
इसी आस के साथ.......
           .की
बाबोसा नूर भी बरसाता हैं... आज़माइशों के बाद....

💐 दया तू इतनी कर दे बाबोसा🌹
कभी भरोसा टूटे ना🌹
हाथ रहे तेरा सर पे सदा🌹
तू कभी मुझसे रूठे ना!!🌹
🙏🏻 प्यारे बाबोसा दो रोज़ तुम मेरे पास रहो दो रोज़ मैं तुम्हारे पास रहुं....
चार दिन की ज़िन्दगी है, ना तुम  उदास रहो ना मैं उदास रहुं...

मेरे चूरू वाले💆💆💆🙌🙌💖💖🌹🌹🙏nb


🌹❣🌹❣🌹❣🌹

झलक जाता है नूर चेहरे पर
मेरे बाबोसा का नाम सुनकर

शाँति मिलती है मन को मेरे
अपने बाबोसा को अपना कहकर

आस्तिक हूँ मैं या नास्तिक
ये मैं नही जनता

पर इतना जरूर जनता हूँ
वो मेरा बाबोसा ही है
जो चला रहा है मुझे
मेरी ऊँगली पकड़कर

   जय जय श्री बाबोसा

🌹🙌🏻🙏🏻👧🏻🙏🏻🙌🏻🌹


श्री बाबोसा प्यारे ओ चूरू के बासी
बिना तेरे छायी है चाहूँ दिशा उदासी🌺
 बाबोसा प्यारे..........
बहारों में तो सब आते हैं,
तुम पतझड़ में आ कर मुझे बसंत कर दो.......
 ......
ये मौसम , ये हवा का मिजाज़ और ये खिले हुए फूल .......
तुम आज मत पुछो कि दिल तुम बिन कितना उदास है ......
.....आजा-आजा रे बाबोसा तेरी याद आई

 सच्चा तेरा साथ है सच्ची तेरी हर बात है
फर्क नहीं पड़ता अब मुझे की कौन मेरे साथ है
निश्चिंत है मन मेरा की मेरे सर पे तेरा हाथ है

Friday, July 14, 2017

Miracle Shrines in Northwestern India - JAI SHREE BABOSA

Rufin Jamey Saul’s dissertation, Gods for the Modern Era, offers a wealth of insights into the ways that neo-liberal economic conditions of the past twenty years have shaped Hindu religiosity in northeast Rajasthan and beyond.  Focusing on two very different major temples dedicated to local forms of the Hindu god Hanuman, each receiving over one million visitors per year, he examines why one (Mehndipur Balaji) has been the subject of numerous academic books and studies, whereas the other (Salasar Balaji) has been practically ignored until now. According to Saul, the answer is not only the different attitudes toward possession attributed to each of these extremely popular gods, but is also (and more importantly) rooted in the socio-economic dynamics of the patrons and religious officiants who orchestrate the business and infrastructure of each site.
Thankfully, Saul does not limit himself to any single theoretical lens. He approaches the topic with a solid understanding of South Asian religions and cultures, and mediates between a variety of theoretical explanations alongside letting his informants speak for themselves. The emphasis on economic factors shaping these new religious movements might have been reductive, where it not also a major explanation of numerous subjects themselves. Rural or urban, rich or poor, the subjects self-consciously sought, in the author’s words, “a fast-track to the good life” (p. xx) via the most successful deities, in a neo-liberal marketplace of miracles.


The first chapter introduces the major temples, social groups, and histories at play in the dissertation. India’s economic liberalism has led many to quickly rise to affluence, and just as many to struggle not to be left behind.  In the face of widespread corruption and other bureaucratic obstacles, many Indians (including Hindus, Jains, and Sikhs) have turned to Hanuman’s local form Balaji as a legitimate spiritual alternative to get things done.  In such a religious marketplace, the currency for obtaining the god’s favor is faith, which Saul, following Larry Witham, posits as a form of investment against future benefits. Responding to Michael Taussig’s work on capitalism as a degradation of pre-capitalist society, he argues that, “these Marwari-patronized gods are not just antidotes for the modern era; they are also creations of it” (p. 15). Saul theorizes that Salasar Balaji is both a moral index for the wealthy Marwaris who patronize the deity, and an inside connection for young Jat men who use pilgrimage on foot as an outlet for their career ambitions.
Chapter 2, “Making a ‘VIP’ Shrine,” focuses on Salasar Balaji and his special connection with the diasporic Marwari community of businessmen. This connection “influenced the spread of tales that Salasar Balaji assists his devotees in attaining wealth and other desires” (p. 46). In addition to the widespread trend of middle- and high-class interests reconnecting with their rural religious roots, Saul frankly points to the financial advantages of religious donations and investments in pilgrim resthouses (dharmśālā), which act as tax havens and mechanisms for money laundering.  Without dwelling too long on this sensitive issue, he goes on to analyze the relationship between the Marwari VIPs who view Salasar as their lineage deity (kuldev), and the Brahmin pujaris who manage the temple with their support.
The third chapter, “The Brahmin’s Inheritance,” continues Saul’s thick description of Salasar Balaji’s social and religious context. He explores Salasar’s outright ban on exorcism activities and faith healers, reflecting a respondent’s view that Mehndipur Balaji represents Salasar’s sinister shadow. The orthodox and Sanskritic nature of Salasar Balaji extends to the more limited types of miracles that he will grant; devotees know that they cannot ask for anything too extravagant, and rather seek to meet the god halfway in their quest for success. This rational character is contrasted, in the discourse of respondents, to the free-for-all marketplace of Mehndipur Balaji’s faith healers and possession performances. They recognize that Hanuman, as an enemy of demons in the Ramayana, has the power to punish demons as part of his repertoire, however the pujaris and patrons of Salasar have taken pains to delineate their Balaji as separate from such dangerous and impure activities associated with lower castes. Saul’s keen analysis of the production of new religious literature is particularly fascinating; it illustrates the role of profit-seeking businesses in shaping the supposed character of popular deities.
Chapter 4 focuses on the very recent phenomenon of foot pilgrimage to Salasar Balaji, its attendant youth culture, and the socio-economic changes and infrastructure developments of the last twenty years that have led to this spike in the pilgrimage’s popularity. It especially explores the Jat caste’s special, if recent, relationship with Hanuman.  Saul draws on and criticizes a variety of major academic thinkers—including Max Weber, Victor Turner, Alan Morinis, or Kathleen Erndl—to theorize this pilgrimage and its rise.


With chapter 5, Saul takes us to the other major Balaji temple in Rajasthan, Mehndipur, and theorizes its demonic possession and exorcism traditions from a variety of viewpoints. Here he responds to Sudhir Kakar, Antti Pakaslahti, Graham Dwyer, Frederick Smith, and Philip Lutgendorf. The author’s superb photographs interspersed throughout the dissertation are a real asset, and some in this chapter are remarkably evocative of the intense experiences undergone by medical pilgrims visiting Mehndipur. The chapter closes with a long series of case studies of individual faith healers connected to Mehndipur’s Balaji.

Chapter 6 leaves the rural shrines and pilgrimage traditions behind, taking us into the urban devotional communities (maṇḍal) that promote them. Saul uses this space to further explore and theorize the interaction between rural and urban. He pushes against the received wisdom that urbanization implies movement away from the “little tradition” of rural India and toward the “Great Tradition” of pan-Indian Sanskritic Hinduism; he rather highlights the recent trend toward connecting with one’s roots in the competitive sphere of the urban diaspora within India. A major section in this chapter describes the very elaborate annual urban devotional events called Jāgraṇ, and contrasts these with rural versions. Surprisingly (to this reviewer), a majority of some such groups consist of Jain merchants who expressed a lack of faith in Jain temples as a reason for turning to Balaji. The chapter also includes several sections on individual gurus who lead urban groups devoted to Balaji. Saul observes: “it is not simply that these urban devotional communities are outposts of devotional culture centered on Salasar and Mehndipur, but that the shrines are equally outposts of urban devotional culture” (p. 456).

The final chapter of the dissertation explains the recent reification of Rajasthan as a sacred land of miracles. To some extent, Saul sees this as a type of “branding” that goes hand-in-hand with the larger economic forces that have shaped these devotional movements in the past twenty years. A prime example is the rise of Babosa, a very popular new deity linked to Hanuman who started as a little-known ancestor spirit. Babosa draws not only Hindus, but also Sikh and Jain devotees seeking to benefit from his miraculous powers channeled through the female medium Manjubai. This popular modern guru makes herself accessible to her devotees in a variety of ways, and is even on Facebook. Her followers have produced a television serial on Babosa, which they hope will supersede the popularity of the Ramayan and Mahabharat serials of Ramand Sagar and Ravi Chopra.


In short, Gods for the Modern Era sheds much light on a variety of issues. Anyone interested in local vs. national religions, new religious movements, pilgrimage, healing, possession and exorcism, gender dynamics, urban vs. rural dynamics, the economics of religion, and contemporary Hinduism will benefit by reading this exciting and erudite new work when it is published as a book.
Michael Slouber
Assistant Professor of South Asia
Western Washington University
Michael.Slouber@wwu.edu
Primary Sources
Ethnographic research in northeast Rajasthan, surrounding areas, and major cities in India
Religious literature in Hindi
Dissertation Information
University of Michigan. 2013. 564pp. Primary Advisor: Arvind-Pal Mandair.

VERY VERY OLD BHAJAN OF BABOSA - THE FIRST AUDIO TAPE OF BABOSA BHAJANS






MUJHSE SAB KUCH TUMNE DE DIYA
KYA MAANGU KYA MAANGU
MUJHE AASHISH TUMNE DE DIYA 
AB KYA MAANGU KYA MAANGU

MUJHE DUNIYA SE KYA KAAM 
TERI MANJIL MERA DHAM
MAIN TO HO GAYA TERA GHULAM
CHARNO MAIN AB TUMNE LE LIYA
AB KYA MANGU KYA MANGU



MAIN DHAN DAULAT NA MANGU
NA MANGU CHANDI SONA
MAIN TO BAS ITNA MAANGU TERE DIL KA CHOTA KONA
TERE DIL KA KONA MIL GAYA 
AB KYA MANGU KYA MANGU

TERI BHAKTI MERA JIWAN TERI PUJA MERA JIWAN
TERE DARSHAN MERA JEEWAN TERI SEWA MERA JEEWAN
MAIN PURA TERA HO GAYA AB KYA MANGU KYA MANGU

JAB KOI SAATH NAHIN THA
TAB TUNE SAATH NIBHAYA
JAB HAATH SABHI NE KHEECHA
TAB TUNE HAATH BADAYA
TU MERA SAATHI BAN GAYA 
AB KYA MANGU KYA MANGU

MUJHSE SAB KUCH TUMNE DE DIYA
KYA MAANGU KYA MAANGU
MUJHE AASHISH TUMNE DE DIYA 
AB KYA MAANGU KYA MAANGU

MUJHE DUNIYA SE KYA KAAM 
TERI MANJIL MERA DHAM
MAIN TO HO GAYA TERA GHULAM
CHARNO MAIN AB TUMNE LE LIYA
AB KYA MANGU KYA MANGU




Friday, July 7, 2017

Very Popular Old Bhajan - Can you recognize it ?








BIN BOLE BHAKTON KO YEAH JAAN JAATE HAIN
SANKAT MAIN BABOSA BADE KAAM AATE HAIN
 BIN BOLE BHAKTON KO YEAH JAAN JAATE HAIN
SANKAT MAIN BABOSA BADE KAAM AATE HAIN



DEVO MAIN DEV BADE SAB INKO DHYATE HAIN
DUKHDE YEAH HARTE HAIN AUR LAAJ BACHATE HAIN
JO INKI MAHIMA KO DIN RAAT GAATE HAIN 
JO INKI MAHIMA KO DIN RAAT GAATE HAIN

BIN BOLE BHAKTON KO YEAH JAAN JAATE HAIN
SANKAT MAIN BABOSA BADE KAAM AATE HAIN
BIN BOLE BHAKTON KO YEAH JAAN JAATE HAIN
SANKAT MAIN BABOSA BADE KAAM AATE HAIN



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New Bhajan - Mujhe Raas Aa Gaya

Please click this link to watch and listen his bhajan मुझे रास आ गया है, तेरे दर पे सर झुकाना मुझे रास आ गया है, तेरे दर पे ...